By Benjamin Lyngdoh
June 22 is fast approaching. In our localized context, we have a long list of local holidays. While these are significant in their own right; one might also argue that 22nd of June which is now celebrated as ‘Thomas Jones Day’ is the most significant of them all. The validation of the argument stems from the fact that in today’s time and age, literature is not only the hallmark of any society; rather it is also an indication of its progress. There is a common saying that ‘culture is an identity of a people and without culture a people is dead’. The point to be noted here is that within this culture is the inherent built of literature as the ultimate indication of the progress of a civilized people. As a scope, literature is huge; however, its initiation streams from a combination of a ‘few symbols’ commonly called ‘alphabets’. As ‘few’ as they are, they are the DNA for the growth of any culture/people. In particular, it defines the nature of a people, their status and standing in comparison to others and the safeguarding and promotion of one’s own literary works. It is in relation to these ‘terms of reference’ that this man named Thomas Jones appeals of such importance thereby calling a need to celebrate him as a significant character. Nonetheless and amidst all this, what exactly is the significance of Thomas Jones? Accordingly, I place the following pointers –
Firstly, the arrival of Thomas Jones must be one of the most important developments in the journey of the Khasi community. He and his wife Anne Jones undertook the nearly seven month long journey by starting from Liverpool, England on 25th November, 1840. They reached Calcutta on 23rd April, 1841 and finally arrived at the hills of Sohra on June 22, 1841 amidst the monsoon. His zeal to work as a missionary in a mission field in India did not flinch despite being rejected unceremoniously in the first instance by the London Missionary Society. Accordingly, it was the Welsh Calvinistic Foreign Missionary Society which decided to send Thomas Jones to India as a missionary and based on the references, suggestions and recommendations of Jacob Tomlin. The Khasi Hills was chosen as the mission field. Once at Sohra, by and by started the journey of experience and acclimatization, evangelism and preaching. However, these were accompanied by trials and challenges; heartaches and unbearable pain. He lost his child and wife and the latter part of his life was a sad story which ended with his death on 16th September, 1849 and buried at Scottish Church Cemetery, Calcutta. Nonetheless and amidst all this hardship, Thomas Jones was able to give the most significant gift to our community. Here, the wonderful journey of the initiation and development of the Khasi alphabets unfolded and took shape; and as they say, the rest is history!
Secondly, it does not need further discourse to underline the fact that Thomas Jones came to Sohra with the mindset of a missionary. He was a missionary in thought and practice and intention and ultimate goal. He came to our hills with a Christian mindset under the Presbyterian system with the drive to evangelize the indigenous people in and around Sohra. However, what he thought and set out to do can only be termed as a contrast to what he actually did and ultimately achieved. Here, it must be extensively noted that Thomas Jones realized that ‘it would be meaningless/impossible/difficult to preach the Gospel to the people unless they know how to write and read’. The ‘writing’ part is important as it would enshrine long-term what is being preached and administered. Thus, started the epic journey to devise ‘alphabets’ as per the spoken patter of the then ‘Khassias’ (at Sohra) and based upon the Roman script. As such, in the process he spent years in research and development through mingling with the locals of the time whereby he applied a great degree of observation and analysis. The ultimate outcome of this tedious exercise is a wonderful combination of 22 symbols (which were gradually improved and increased in the succeeding years) now known as the ‘Khasi Alphabets’. As mundane as it might seem at the time, this might be argued as the most significant of all developments/achievements/inventions in the Khasi context. These alphabets became the ‘begin all’ of what we are today and where we stand in relation to our literature and culture.
Thirdly, Thomas Jones is way much more in significance than just being ‘The Father of Khasi Alphabets’. Through his mission exertions he also contributed a great deal in relation to other aspects of everyday life. During his time at Sohra, his practices and initiatives can be termed as unconventional and revolutionary. As compared to his peers, he can be seen as being dynamic and a pragmatist. On careful study, it seems plausible that in the process of evangelism; Thomas Jones deviated towards tackling the livelihood issues of the local populace. On hindsight, this may be considered as a pleasant and a much needed deviation. He delved into areas of agriculture and lime mortar masonry thereby helping the locals to practice them more effectively. Moreover, having knowledge of carpentry himself, he taught the skills of carpentry by introducing the latest instruments of those days. In addition, although scarcely mentioned, he enlightened on the more scientific and hygienic practices of processing local wine. It must be noted that to the local populace of that day all of these developments were highly valuable and much revered. Gradually and as a win-win factor, these teachings and developments supplemented and invisibly supported his missionary cause. He used (knowingly/unknowingly) the societal affinity approach for spiritual resourcefulness. Importantly, this ‘approach’ is still being used today (example, missionary schools in/for mission fields).
Fourthly, what is the scope of commemorating ‘Thomas Jones Day’? There is a critical (maybe, controversial) point to be noted here that although Thomas Jones was a person with missionary zeal under the Presbyterian system, the ‘idea’ of ‘Thomas Jones and the Khasi Alphabets’ is totally pluralistic in nature and transcends across and over all denominations and faiths. As such, Thomas Jones Day is about this ‘idea’ and its celebration. Hence, this auspicious day is to be viewed and revered pluralistically without confining ourselves to the denomination he actually belonged to. After all, the alphabets are for and they belong to everyone. As such, Thomas Jones belongs to everyone! On viewing the matter from such a perspective, maybe there will be a more inclusive and holistic celebration of the day not undermined by the bigotry of denomination.
On the other hand, the initiatives and petitions put forth for inclusion of Khasi in the Eighth schedule of the Constitution of India is a giant leap towards an everlasting legacy. Here, the efforts of the Khasi Authors’ Society is to be widely appreciated. However, all of this will lose its real meaning if we fail to acknowledge Thomas Jones as an ‘idea’ that belongs to all and thereby is to be appreciated/celebrated holistically across the wide spectrum of the Khasi society.
Lastly, the intent of this article is not to undermine Thomas Jones as a missionary. By all means, he was that. However, a closer look at his life and his work in our hills depicts more of his efforts/achievements as a social transformist (or if you like, a social engineer). He brought the gospel, but he also changed the mindset of the people. This is a remarkable feat and it must be acknowledged. Most importantly, Thomas Jones and his alphabets can bring the Khasi society even closer. Alas, there can be nothing more significant than this!
(The Author teaches at NEHU)